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In spite of the differing, and often conflicting interpretations,
there have been several constants - beliefs about Hooker and his
work - that have remained virtually unchallenged throughout the
centuries. Richard Hooker, Beyond Certainty examines and calls into
question three of these constants. The first to be challenged is
the fundamental belief that Hooker is attached securely to the
English Church and that their identities are so interwoven that to
speak of one is to speak of the other. The second is that Hooker's
prose - his unique writing style and powerful rhetoric - can be
ignored in the process of assessing his theology. The third is the
widely-held belief that, as the 'champion of reason', Hooker's
faith is essentially rational and that God is perceived and
experienced primarily through the intellect. Challenging the truth
of each of these statements leads to an uncertainty about Hooker
which, rather than negating scholarship, allows research to be
liberated from the dominance of categorisation. Such a change, it
is suggested, would acknowledge that Hooker's theology transcends
Anglican studies and allows his radical thinking to reach a wider
audience.
In spite of the differing, and often conflicting interpretations,
there have been several constants - beliefs about Hooker and his
work - that have remained virtually unchallenged throughout the
centuries. Richard Hooker, Beyond Certainty examines and calls into
question three of these constants. The first to be challenged is
the fundamental belief that Hooker is attached securely to the
English Church and that their identities are so interwoven that to
speak of one is to speak of the other. The second is that Hooker's
prose - his unique writing style and powerful rhetoric - can be
ignored in the process of assessing his theology. The third is the
widely-held belief that, as the 'champion of reason', Hooker's
faith is essentially rational and that God is perceived and
experienced primarily through the intellect. Challenging the truth
of each of these statements leads to an uncertainty about Hooker
which, rather than negating scholarship, allows research to be
liberated from the dominance of categorisation. Such a change, it
is suggested, would acknowledge that Hooker's theology transcends
Anglican studies and allows his radical thinking to reach a wider
audience.
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